but for their sakes who have taken notice of Christ only without them and according to the flesh not within them or according to the Spirit Poor Souls who have been deluded with a Python a Spirit of Divination which hath brought great gain to their Masters Now this Spirit being cast out by the Name and Power of Jesus Christ it is no marvel that her Masters storm and Cry out these men being Jews the true Confessors and Professors of Christ do exceedingly trouble our City the reason is given v. 19. The hope of your gain is gone This makes Demetrius mad and his fellows the Crafts-men who make or vent silver shrines for Diana cry out amain Great is Diana of the Ephesians Alas the silver shrines will not off the hope of their gain is gone Our Lord moves us to confess him by propounding a reward of our confession May we then obey our Lord in hope of reward Truly in hope of no reward less than himself But this needs some explication The Christian life whereby we confess Christ is above all rewards In keeping of the Commandments there is great reward It was a pious speech one gave of Zadoc who gave name to the Sect of the Sadduces that he was a good Leader of evil Followers 2. Whosoever denieth our Lord him will our Lord deny before his Father which is in Heaven What it is for the Lord to deny a man appears by the contrary phrase what it is to confess a man which is to acknowledge or own him As therefore Christ then owns acknowledgeth and confesseth those who confess him when he invites them to partake of his Kingdom and to Reign with him So on the contrary he owns not nor acknowledgeth but denies those who deny him when he rejects them and renounceth them and adjudgeth them to everlasting punishment of both these ye read in the description of the last judgment which proceeds according to confessing or denying of our Lord Come ye blessed c. for ye have owned me Go ye cursed for ye have not owned me but denied me In regard of 1. those who deny Christ They reject the chief good under the notion of evil they are ashamed of him shame is of somewhat that is evil What iniquity have yours Father found in me Jer. 2. There is no iniquity in him Psal 92. ult 2. He is the Judge at the last day even Christ who denies them wherein consider 1. the Justice 2. the Power of Christ 3. In regard of the Covenant between both the reason appears from the Covenant it self often iterated either in the same or like terms 2 Chron. 12.5 and 15.2 Thus saith the Lord ye have forsaken me and therefore have I also left you The Lord is with you while ye are with him If we deny him he also will deny us 2 Tim. 2.12 This is grounded upon Lex Talionis or because the Covenant is between persons unequal there is greater equity on the Superiours part more justly may he deny us Jer. 17.13 All who forsake thee shall be ashamed and Christ shall be ashamed of them and they that depart from me shall be written in the Earth because they have forsaken the Lord the Fountain of Living Waters But why before the Father because he who denies the Son denies also the Father and therefore he is called a lyar 1 Joh. 2.22 Who is a lyar but such that deny that Jesus is the Christ He is Antichrist that denieth the Father and the Son Object Doth the Lord use terrour to fright us from denial of himself must they that are under the Gospel live under the Spirit of bondage Rom. 8.15 Ye have not received the Spirit of bondage to fear again See Notes on Luke 12.4 5. Repreh 1. Those who are ashamed to confess Christ and his Righteousness to the displeasure of their friend Men alledge the Example of the Thief on the Cross to excuse themselves from obedience till they are going to their grave But I marvel they take no notice of his glorious confession of Christ and profession of Faith and reproof of his fellow thief Thou mean time canst hear thy Fellow blaspheme swear curse lye talk lasciviously and obscenely c. canst see him do that which is wicked yet holdest thy peace and hatest thy Brother Levit. 19.17 when thou wouldest seem to love him art of the same mind with him denyest Christ when thou wouldest seem to confess him Vae mihi quià tacui Esay 9. i. e. pretend to confess and profess Christ a Jew is properly a Confessor or Professor but indeed are no such persons but such as deny him deep hypocrisie which the Holy Spirit calls blasphemy O what a swarm there is of these Flyes they are not of Christ's Church but of the Synagogue of Satan Beelzebub is their God the God of Flyes Can these men hope to be hidden No The Lord saith he knoweth them Rev. 2.9 Object But these have a form of Godliness Answ Some men are ashamed of being too Religious of the very form of Godliness surely Godliness hath as well an outward as an inward form Mat. 8.38 Thus the Germans before their desolation were ashamed of mentioning any part of the Word of God Repreh 2. Those who deny the Lord who say they are Jews and are not who have a shew and form of Godliness but deny the power of it Obser 2. Observe who they are whom the Lord shall deny at the Great Day even they who deny him in this Adulterous Generation Why who denies him do not all of us confess and profess him Beloved let us not deceive our selves Remember how the Spirit of the Lord interprets the denial of Christ O but I believe what dost thou believe That Jesus Christ hath redeemed me saved me Hath he redeemed thee from thy vain Conversation 1 Pet. 1.18 Hath he redeemed thee from all iniquity Dost thou believe that he who denies Christ in works him will Christ deny That 's the truest denial I believe that Christ hath done all things for me if he hath done all things for thee then he hath believed for thee too and there 's an end what needest thou believe He hath repented for thee what needest thou repent He bids thee believe thou tell'st him there 's no need of it he hath done it already and biddest him do it himself All this belief is resolved into self-love O but we are not such we hear his Word we receive the Sacrament we do great things in his Name Beloved whatever we do if we fall short of obedience if we want that Life that he requires to be in us it is all to no purpose let us all who profess our selves the people of God take notice of this Hos 7.13 and 8.12 Our confession with the mouth will little profit us when we deny him with our lives and works Such are they who live only an outward moral life such as we read many of the Philosophers were But
from your sins ye became servants to God or else 2. By righteousness is here understood that which Divines and Philosophers call Universal Righteousness and so that which is here called Righteousness vers 16. is called Obedience Of this Righteousness the Poet speaks in that known Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In righteousness all virtues are contained which as that river which watered the Paradise of God divides it self into four streams these the Philosophers call the four cardinal Virtues the very same which Solomon summs up Wisd 8.7 Righteousness saith he teacheth temperance and prudence justice and fortitude In a word the Righteousness here meant is either 1. The God of our Righteousness Or 2. The Righteousness of our God Nor is it much material in whether of these two Notions we conceive of Righteousness when the Apostle exhorts us to yield our members servants thereunto since God and Christ cannot be served of us but by our service unto Righteousness and when we serve Righteousness then we serve God and Christ Thus much our Apostle teacheth Chap. 14. of this Epistle He that in these things i. e. in righteousness peace and joy serveth Christ he is accepted of God and approved of men and Zachary in his Hymn That we serve God saith he in holiness and righteousness Yet howsoever we take that phrase it 's but an improper speech for surely a Righteous man cannot properly be called a servant unto Righteousness since a servant is in bondage and obeyeth out of fear Rom. 8.15 Ye have not received the spirit of bondage again to fear and by constraint and compulsion of the Law Gal. 4.3 When we were Children we were in bondage under the rudiments of the world But the Law was not made for a righteous man 1 Tim. 1. and he whom the Son makes free is free indeed So much we confess that his service is perfect freedom And St. Austin Liberalitèr servit qui Domini sui voluntatem libentèr facit therefore the Apostle excuseth this phrase in the beginning of this verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I speak after the manner of men because of the infirmity of your flesh Such is your weakness you conceive in the beginning of your obedience that to work the works of Righteousness is a kind of servitude and bondage it is not so yet because your obedience comes off with pain and difficulty by reason of your weakness I call it service so Oecumenius and others understand it Unto this service we ought to yield our members The Metaphor I told you was taken from the plyable submission of the Beast the Horse or the Ass unto the rider And there is a double necessity enforceth this duty both 1. Praecepti of Command for 't is Gods command grounded on the right of Creation Preservation first Covenant and second Covenant and Redemption And 2. Necessitas Medii for having as it were cast our rider and said in effect that we will not have him to reign over us and so become like the Horse and Mule without understanding and like the beasts that perish Most necessary then it is that if we would recover our former lost happiness for it is the happiness of a beast to serve saith Aristotle we again submit our selves unto our God and become again unto him as a serviceable beast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the patient Ass that our Saviour rode upon Such a Beast David professed himself Psal 73.22 I became even as a beast with thee and the New Jerusalem shall be filled with such men and such beasts Jerusalem shall be inhabited as towns without walls for the multitude of Men and Cattle This reproves the more than brutish restiveness of disobedient men who rather yield their members servants to uncleanness and iniquity than unto righteousness But this Point is a Theme too large to be fully handled at this time let us therefore use it only as the Apostle hath left it unto us by way of Exhortation unto our selves That we would yield our members servants unto righteousness Nothing hath been hitherto spoken but may serve for a reason inducing to the performance of this Duty whereunto we may add this consideration That since we must needs serve one of these two Masters Uncleanness and Iniquity or Righteousness and Holiness 1. How filthy and abominable how unjust the service of sin is it 's a service to uncleanness and to iniquity 2. It 's a fruitless service how shameful What fruit had ye in those things whereof ye are now ashamed the wise man answers There is no fruit no reward unto the evil man Prov. 24.20 3. What no reward at all the Apostle answers That the wages of sin is death let no man deceive you with vain words calling sin by names of diminution as infirmity frailty weakness tricks of youth for these things the wrath of God comes upon the children of disobedience Ephes 5.6 one such trick of youth cost all the men of Sechem their lives Gen. 34. and may cost us our souls 5. Add to this the Plagium what have we to do with anothers servants our members are not our own for know ye not that your bodies are the members of Christ 1 Cor. 6.15 5. The justice and equity in giving God his own our members are his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12.1 6. The dignity of his service gloriosum est sequi Deum it is to be truly free without his service all other freedom is slavery 7. The reward of his service it hath the fruit unto holiness and the end everlasting life Unto which many like motives might be added had we not already yielded our members servants unto righteousness yet seeing our eternal happiness or misery is concerned let us examine whether so or no. A servant is instrumentum and therefore because an instrument he is moved and directed wholly by the will of his Lord his Agent but he is animatum instrumentum a man he is and some active power he hath through God enabling to will or not to will to do or not to do somewhat that 's implyed in that he is exhorted to yield but being not sui juris but subditus alienae voluntati that power he hath of yielding is to be directed by his masters will and what he doth is with an eye to him and for his masters sake So that the obedient servant of Righteousness in all and every act he doth per se obeyes his masters will I say per se for if at any time he do otherwise it 's wholly beside his own will as a knife or axe hath a power to cut and cuts well if being guided by a discreet hand but being not guided by that hand may fall and cut what and how it should not but that is by accident and therefore the falls of the servants of righteousness are called by the names of such actions as argue contingency and such as no man of purpose would willingly do wherein
many such in my time come raw to the University and to their shame either turned back to School or to their greater shame prove non proficients there what 's the reason We use not the good Law well or lawfully Alas how many of us exempt our selves from the Law while we are yet lawless How many of us licentious ones stay not our time until the Son make us free that we may be free indeed But suppose the good Law have had the due effect upon the man that he is now righteous by Faith in Jesus Christ is not yet the Law good unto him that even yet he may use it lawfully Surely yes Consider the Law as a Glass Jam. 1.23 by it he discerns of his own spots and blemishes For our better understanding of this we must distinguish between the Righteousness prescribed in the Law and the sanctions of it by 1. threats 2. promises The prescript of the Law is the Everlasting Righteousness of God the counterpart unto the will of God in which the man for ever exerciseth his faith and obedience But as for the sanctions of the Law by commination and threatnings he is not now under the spirit of bondage Rom. 8.15 so he tells the believing Romans ye have not received the spirit of bondage again to fear i. e. servilely as a slave fears punishment but ye have received the spirit of adoption whereby ye cry Abba Father No nor is he now a servant but a Son He is not allured by any hire or hope of a reward The servant abideth not in the house alwayes but the Son abideth alwayes Joh. 8.35 This was meant by the Law in Levit. 25. That the hired servant should go out at the year of Jubilee i. e. when the goodness of the Law leads unto Jesus Christ whence Jubilee hath its name when the Trumpet of the Gospel sounds He preacheth deliverance unto those who were held captive under the Law and this day saith he is this Scripture fulfilled in your ears Luk. 4.18 Doubt 2. But the Law was given that the sin might abound Rom. 5.20 how then is the Law good Some would have it there taken consecutive not causaliter But how then can it be good if it make that which is evil to abound Even as preparatory Physick may be good yea is so much the better which makes the ill humours flow and abound 'T is true the Law entred that Sin might abound Rom. 5.20 not that sin might be more committed but more discovered that he which is filthy might discover himself to be more filthy but where sin abounds saith the Apostle there Grace much more abounds The strength of sin is the Law but blessed be God who hath given us the victory by Jesus Christ our Lord 1 Cor. 15.56 57. But if he be not moved with threats nor with promises how doth he observe the good Commandment How did Abraham and the holy Fathers live in obedience unto God they had no Law to compel them they lived in servitude unto no visible thing If thou askest the Sun in heaven why it shines if it could answer thee it would say it were his duty so to do so it ought to do it was made for it God set it in the heaven for that very end to shine upon the earth And for what other end was the Man made was he not created in Christ Jesus unto good works which God hath before ordained that he should walk in them Ephes 1.10 To this purpose the Prophet Isai 60.1 Arise shine forth for thy light is come and the glory of the Lord is risen upon thee the light of Gods countenance Christ the Sun of Righteousness is risen upon thee therefore the Saints of God shine like lights in a crooked and perverse generation Tell them of threats and menaces of the Law they belong not to them they do that for love which others do not for fear perfect love casts out all slavish fear tell them of rewards they look at nothing less than union with their God In keeping his Commandments there is great reward Doubt 3. I gave them Statutes that were not good Ezech. 20.25 What Statutes were they Some say the Ceremonial Law as Mathematica non sunt bona but the Law is holy and good and if a man do the statutes which God gives him he shall live in them vers 11 13. but these are such as wherein they shall not live vers 25. i. e. the statutes of Moloch But did God give them these Statutes This Phrase is like that Act. 7.42 Because they made a Calf and offered sacrifice to the Idol God gave them up to worship the host of heaven or that Rom. 1.21 24. therefore God gave them up i. e. permitted them to live according to their own lusts accordingly the Lord saith Ezech. 20.39 Go ye serve ye every one his Idols 3. It discovers the unreasonableness and perversness of our Nature Statutes of Omri are kept unrighteous decrees evil lawes yea we obey unrighteousness Rom. 2. and iniquity it self which is a law Psal 94.20 The Jews offered their sons and their daughters to Moloch which I commanded them not it never came into my heart Jer. 7.31 No he saith do thy self no harm Nor did the Son of God come to destroy mens lives Luk. 9. Ye suffer fools gladly because ye your selves are wise if a man bring you into bondage devour you if a man exalt himself take of you smite you on the face I speak in regard of reproach c. 2 Cor. 11.20 All this the Corinthians could suffer rather than the reasonable Commandments of Christ John Baptist and Christ piping and crying cannot win us The lusts of your Father the Devil ye will do foolish and hurtful lusts 1 Tim. 6.9 but the good and profitable Commandment of our God we will not do Men are content to obey men See Jer. 35.14 the words of Jonadab the Son of Rechab men enjoyning unrighteous decrees the statutes of Omri are kept Many men desire to have all things good good House Wife Children Servants Meat Drink in a word all things good but themselves The good Commandment was given to make thee good 2. Observe the highest pitch whereat the Law aims even to stir up the best the highest and most noble faculty our Will and most noble affection in us OVR LOVE When the Law is presented unto us as an holy Commandment it strikes us with a fear and awe of the Divine Majesty and out of that fear they become holy as God is holy By the fear of the Lord men depart from evil and perfect holiness in the fear of God Joh. 24.19 When the Law is recommended to us as just and righteous it excites belief the righteousness of faith And so of Christ the end of the Law for righteousness to every one that believeth Rom. 10.4 He justifieth and purgeth from all sin but when it is commended unto us as good it raiseth up our love
specially to imply that he is that Son of man spoken of in Dan. 7.13 He is figured also by Ezechiel whose Name signifieth the Power of God as Christ is called 1 Cor. 1.24 This Prophet therefore is almost in every Chapter of his Prophesie called the Son of Man To speak a word against the Son of Man is all one with blaspheming of him and therefore what vers 31. is blasphemy that vers 32. is a word spoken against the Son of Man Such were those opprobrious speeches Mat. 11.19 Luk. 7.34 and other the like contradictions of sinners against him Heb. 12. Such Blasphemies as these against the Son of Man He himself promiseth forgiveness of them yea he prayeth the Father to forgive them Luk. 23.34 Reason Where we have the reason of his forgiveness their ignorance of him 1 Cor. 2.8 1 Tim. 1.13 He appeared 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 2.8 Homo homini quid praestat while in the likeness of Man they saw nothing Divine in him Doubt If all sin yea and blasphemy against the Son of man be forgven then what need repentance faith obedience Remission and forgiveness of sins is promised unto no other nor upon other terms than such as repent believe and obey the Gospel A great King redeems a multitude of Captives suppose out of the hand of the Turks he payeth the prize of their Redeption howbeit no man partakes of this benefit but he only who shall leave his slavish condition and live according to the Princes Laws Our Lord Jesus the King of Saints hath paid 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ransom for sin and hath redeemed mankind but who are capable of this Redemption but such as repent and forsake their sins Luk. 1.74 75. 2 Cor. 5.14.15 Obser 1. If the Lord Jesus Christ so forgive every one who speaks against him how much more ought we to forgive one another It 's the Apostles argument Col. 3.13 Obser 2. Here is then a door of hope opened unto the blaspheming Jewes who reproach the Lord Jesus and the Church of Christ as worshippers of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the like condition were those whom St. Paul saith he caused to blaspheme Acts 26.11 Such were they who in the first times were moved by fear of imminent and cruel death to deny Christ whereof Pliny writes to Trajan Obser 3. Note here the true Jubilee whereof mention is made Levit. 25. when vers 9. the Trumpet of Jubilee or loud of sound Marg. must sound throughout the Land This is to be on the day of the atonement Levit. 16. when the Goat is slain and the High Priest anoints the holy place vers 16. when the scape Goat is sent into the wilderness Who is that High Priest who enters into the holiest of all and obtains eternal redemption for us but Christ himself Heb. 9 8-16 And who is he that must anoint the Most Holy but the Messias Dan. 9.24 And who is that scape Goat but even Christ himself who was made sin for us who carries away the sins of men therefore that Goat is called by the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Goat of demission Obser 4. Whosoever speaks against the holy Ghost it shall not be forgiven him What it is to speak against the holy Ghost ye heard before in part But these words differ much from those before though according to our last Translation they seem to be the very same Those words are blasphemy of the Spirit or against the Spirit these are speaking a word against or blaspheming the holy Spirit In the former there is no mention of holy in these there is Now howsoever it be true that the Spirit of God is holy and accordingly it may be called holy in all the operations of it yet because one and the same Spirit is made known to us under different names in different dispensations as under the dispensation of the Father it 's a spirit of fear and a spirit of fear and bondage Rom. 8. under the Gospel and dispensation of the Spirit it 's a Spirit of Holiness Rom. 1. and called an Holy Spirit The Lord accordingly speaking of the first dispensation added not Holy but of the third he calls it the Holy Spirit Whence we learn a two-fold Blasphemy against the Spirit of God or rather two different degrees of Blasphemy against the holy Ghost The first is the malicious opposing and contradicting of the Spirit evidencing it self in the operations of it though these often are inferiour dispensations such was the blasphemy of the Spirit here when they saw and acknowledged inwardly the miraculous works of Christ to be such as could not be wrought by man nor by any other than God himself yet they not only not confess this their knowledge but obstinately hold it in unrighteousness yea ascribe the great works of Almighty God unto the Devil yea the worst and Prince of Devils 2. There is another degree of sin against the holy Spirit of God when men have made great proficiency and have attained unto a very great growth in Christ Heb. 6. They who so blaspheme and speak evil of the holy Spirit they shall not be forgiven Thus when Pharaoh knew it was the finger of God Exod. 8.19 the Chaldee this plague is from God yet hardened his heart God afterward so infatuated him that he never repented him Heb. 3.9 10. And such was the sin of these men they saw and were convinced that Christ by the finger of God cast out Devils yet they said This man casts out Devils by Beelzebub the Prince of Devils Reason Why shall not blasphemy or speaking against the holy Ghost be forgiven unto men The reason of this is from consideration of the clearest Divine Light manifested in the second Dispensation this is that condemnation Joh. 3.2 Also from the greatest power of God put forth by Christ in the Spirit 2 Tim. 1.7 The clearest Divine Light cannot be unknown therefore the Philosopher makes demonstration from sense to be of all other the most sure and certain Therefore St. John 1 Joh. 1.1 When therefore such an evidence of Divine Light and Power is vouchsafed unto men yet men shut their eyes against it and oppose the Light then men commit this unpardonable sin 2. In regard of the Blasphemer or him who speaks against the holy Spirit his sin is deeply aggravated for whereas the sin by how much the more voluntary it is and overcomes more impediments by so much it is the greater sin The Blasphemy against the holy Spirit must needs be a most heinous sin 1. Because herein the sinner declares himself most wilfull and rebellious against the Light whereof he is convinced And because that Light is accompanied with proportionable power the Blasphemer breaks through all hinderances and sins against the Light The tongue was made to glorifie God Therefore David calls it his Glory How great a sin therefore is it to abuse so noble an Instrument as herewithal to blaspheme the most High God
exceedingly so that the hatred wherewith he hated her was greater than the love wherewith he loved her v. 15. How contrary is the love of our God when he hath touched our heart with his finger i. e. with his spirit when he draws us with the cords of his love when he manifests himself unto us our love is inflamed to him Exhort To observe this first and great Commandment That we may be the more excited hereunto ye may be pleased to consider what a working heart is most carried unto in this world what objects or what in any objects draws his love most for the heart soul and mind are so swayed and carried by love as the body is by the weight of it And as the weight of the body inclines it to the place most proper and most convenient for it so love sways and inclines the whole man to that which is as it were the proper place and center wherein it rests Now what objects most incline the love of the natural man or what most of all doth the love of the natural man incline him unto surely as the Philosopher long since observed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beauty or comliness most takes our fancy and wins our love and the wise man confirms it when he saith The beauty of a woman cheareth the face and the man loves nothing better Ecclus 36.22 Why a man loves that which is fair and beautiful is a blind mans question 2. A second object lovely or the formale objecti is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be beloved so that if one discerned love in another towards him he must be inclined to love him again as naturally as the stone is swayed and moved towards the center whence it is a good rule and would God we all observed it Vt ameris amabilis esto Love that thou maist be beloved if every one would be loving amicable and lovely he shall winn upon his love whom he loveth 3. A third formale objecti or object lovely is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bounty benefacere doing good manifestatio dilectionis est exhibitio operis this is loving in the deed 1 Joh. Now beloved all these are eminently in God as in their root their spring their center all beauty and comliness it is in him most eminently he is the fairest of ten thousand The most glorious Angels who behold the face of God they cover their own faces and their feet as conscious of their own deformity compared with Gods beauty from his beauty what ever is beautiful in any kind receives its beauty whence we reason from every thing that 's beautiful that God is much more so And to love this most beautiful object renders him that loves it like unto it otherwise than it is among the creatures for a man deformed and ill favoured loving the most beautiful woman is not thereby made beautiful himself but rather he appears more deformed but he who loves the Lord with all his heart he becomes like unto him 1 Joh. 3.2 Amor transformat amantem in rem amatam Hence it is that Moses's face shined And they who beheld Stephen saw his face like the face of an Angel This comliness the Lord imparts unto all those who behold him and love his appearance and manifestation of himself in them Ezek. 16. We all behold as in a Glass the Glory of the Lord and so are changed 2 Cor. 3.18 What they falsely said of Helena that she was so fair that she was worthy all that ten years war undertaken for her sake is most true of the beauty in God 2. The second object is to be beloved and this is eminent also in God he prevents us with his love 1 John 4.10 He so loved the world that he sent his son Joh. 3. So without bounds or limits without example see how he loved him as 't is said of Christs love to Lazarus 3. The third motive of love is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bounty and Liberality all we are all we have all the whole creation and every creature is his as streams from his fountain as beams from his light as beauty from his beauty should we begin to speak of his bounty goodness and beneficence where and when should I make an end like the Queen of Sheba I should not tell the one half of his goodness Come we rather to discover our love to God whether we keep this first and great Commandment yea or no Signs If we love our God so intensly surely we will not only not baspheme him our selves but we will be moved when others dishonour him for if we love God so are we united to him one with him 1 Cor. 6. and are embarqued in his quarrel what is done against him is done against us David was troubled because the wicked kept not Gods Law And every one who loves God will be troubled when Gods Law is transgressed no man can endure to see him wrong'd whom he most dearly loves Moses the meekest man on earth yet was moved Exod. 32. He forgot the Law written when he saw the Law broken It would draw speech from the dumb as he said that was so kill not Cresus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wert thou a genuine child of thy heavenly Father thou couldst not endure to see him so injured so crucified so slain as he is in thy self and others The same Subject continued from 1 SAM 15.22 Behold to obey is better than Sacrifice and to hearken than the fat of Rams THe first Commandment hath an Affirmative Thou shalt have Jehovah for thy God 2. A Negative Thou shalt have no other God Ye have heard hitherto the Duties of the affirmative part in accommodation to the apprehensive faculties of the man as also in reference to his appetitive faculties I now come to those Duties which are common to the whole man inward and outward and they are two Obedience and Honour 1. Obedience is a Duty common to all and every man the whole man Common to all the estates and ages of the man childhood youth or young mans age 1. Childhood when he obeys out of fear 2. Youth or young mans age when he obeys out of Faith 3. Old age when he obeyeth out of pure love It is a Duty common to all the Commandments and therefore most fitly to be spoken of in the first which hath an influence upon all the rest for this end I have made choice of 1 Sam. 15.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words are a part of Samuel's expostulation with Saul touching his disobedience towards God In these words two Truths of affinity one to the other are contained with a note of demonstration common to them both to excite attention to the business Behold 1. To obey is better than Sacrifice 2. To hearken is better than the fat of Rams Two truths said I or one rather wherein the latter part explains the former for it is observable that in the Psalms and other parts of Scripture conceived
unto the death of Christ who is content to become of no reputation for Christ who desires to be found in Christ in his death and in his life with the loss of all things who desires to be found in him not having his own righteousness which is by the Law but that which is through the faith of Christ the righteousness which is of God by faith who desires to find the power of his resurrection working in himself these and such as these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of Christ Who rather minds not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the things of self self-interest his own opinions and tenents his own supposed excellencies O how men are puft up at this day one against another what animosity what swelling there is one against another and that either for some chosen opinions taken up upon trust or for greatness of place and dignity As for the selfness of opinion see Ezek. 13. he found it among the Jews and the Apostle found that self also among the Colossians 2.18 They intruded into the things which they had not seen vainly puft up by their earthly mind Men of all divided Judgements take up their Principles upon trust from their several Leaders of their own respective Parties and for these they strive and contend and according to these they will be reputed Orthodox and that before they have experimentally tryed and examined those things How immethodically and disorderly herein do men proceed how contrary to our Lords method Joh. 7.17 If any man will do his i. e. the fathers will that is his Law he shall know of the doctrine And indeed who is there of us all but knows more of Divine Truth than he hath lived and practised and so found to be true in the mean time he doth but believe it to be true he does but perswade himself it is so but when he has taken courage to live and do what he believes then and not till then he knows what now he believes therefore St. Peter directs us to add to our faith virtue or courage to do what be believe and then add saith he in your virtue knowledge Before we come to such a certainty of Gods Truth all is but self-perswasion no more than hear-say some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some tradition received from some who have gone before us 2. Again what opinion is there of self-excellency what ambitious selfness how do men swell one against another and strive who should be the greatest such ye read of Luk. 22. yea in this Chapter after our Lord had taught this doctrine of Self-denial we read how little they had profited by this doctrine for in the 46. vers then there arose a reasoning among them who should be the greatest What tumours what swellings are there what ambition among us who should be the greatest I appeal to both Parties of them can they call those Christian actions can they sute with self-denial can they otherwise then condemn themselves in the things that they do O what extream need is there that the Lord should set a little Child among us as he there did that he would mind us of the child-like simplicity humility and innocency 3. Divine Axiom If any man will come after me let him deny himself After our Lord had premised a general invitation he descends to a particular yea as it may be understood a personal one if any man thou or I or he will come after Christ let him deny himself daily and take up his Cross c. 1. God who is most free and so made man after his own Image he would deal with man according to that free principle in him 2. As the man willingly and without any antecedent decree or coaction forsook the Lord so the Lord would by his invitation prevent the man that he might as willingly return unto him renounce and deny himself and so come after him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if any man will follow me and is' t no more than so if any man will if any man will There hath been of late years a great decrying of man's Free-will both by some learned and many unlearned when yet God forgive them neither know what they do That we may be better informed let us inquire what is the true freedom 1. What it is not 2. What it is 1. What it is not it is not a power to will or not to will not a power to do or not to do this or that which they call Libertas contradictionis No nor is it a power to will or do this or the contrary which they call Libertas contrarietatis as a power to love or hate to do good or evil to save life or to kill If either of these were the true fredom then were he truly free who hath a power to will or do what is good or not to will or do it he that hath a power to will or do what is good or to will or do what is contrary i. e. evil as where Laban said Gen. 31.29 It is in the power of my hand to do you hurt and Joh. 9.10 knowest thou not that I have power to crucifie thee and have power to release thee if either of these were free then were they with whom they had to do not truly free or not so truly free as they then was Laban a more true free-man than Jacob yea Pilat should be a more free man than Christ Himself for Laban could have done Jacob hurt or not and Pilat could have crucified Christ or released Him Yea if this were to be free then could not God himself be said to be free who yet is Agens Liberrimus for God being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he cannot but will good nor can he will or do that which is truly evil He cannot sin he cannot lye Were this true freedom then should not Christ be free Mar. 3.4 and he saith unto them Is it lawful to do good on the Sabbath-day or to do evil to save life or to destroy This is not the true freedom 2. What then is the true free-will The true Liberty imports a releasing from a man 's own self-bondage the bondage of his own self-carnal reason which had enslaved him his own false and erroneous principles whereon his heart was bound the bondage of his own lusts whereunto he was a servant Joh. 8. the bondage of sin and the law of sin which hath enthrall'd him And being set free from all this bondage the true freedom is the addicting of ones whole self understanding reason will affections actions life unto God and his righteousness This freedom is brought by the Lord Jesus Christ his Word and his Spirit and Truth Joh. 8.32 36. Rom. 6.17 18. and 8 2. True power is a freedom to will and to do what is good without any hindrance without any resistance in him who wills or does it I know this is a paradox but surely the will of man being prone rather to evil than to
the fear of God for therefore we labour that we may be accepted of him for we must all appear before the judgement-seat of Christ 1 Cor. 9.10 11. knowing therefore the terrour of the Lord we perswade men and when the terrour of men offered to interpose it self Peter and the other Apostles answered bravely We ought to obey God rather than man Act. 5.29 Yea the Apostles appealed to their Judges though of contrary minds Act. 4.19 Whether it be right in the sight of God to hearken unto or obey you rather than God judge ye This light of nature they presumed to be left in the minds even of Christs enemies that God was to be feared and obeyed rather than men if that light were darkened in them Socrates may judge them when the Athenians commanded him to teach otherwise than he did he answered couragiously and like a Christian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He who doth good or abstains from evil only for fear of punishment he cannot be said to be a friend of Jesus Christ a good man and fearing God for such an one looks at the punishment as the principal evil and therefore if any man doth what is good only out of fear he hath not yet departed from evil for even in this he sins that he would sin if he could safely and without danger for velle peccare est peccatum so that such a one doth not hate the sin nor love righteousness but fears the judgement such an one was Ahab 1 King 21. Mala quae quis non facit opere perficit voluntate saith Gregory for the evil that such an one doth not in the deed he accomplisheth in his will and that is formale peccati so true is that of one of the Ancients Timor servilis est bonum quo nemo benè utitur if with fear 't is good and a gift of God yet is it not a saving grace in its self 't is a gift which no man useth well But if to do good out of servile fear be evil how much more the neglect and contempt of servile fear as when men fortifie themselves against it as the Philistins when the Ark of God was brought into the camp 1 Sam. 4.7 they were afraid yet encouraged themselves against that fear vers 9. I know no sin so head-strong as drunkenness Venter non habet aures they observe in the swine that though one stand over them with a cudgel to keep them from the trough they will grunt and cry indeed yet adventure the stroaks of their back and break through to their swill just such other beasts are the drunken beasts Prov. 23.35 They have striken me saith the drunkard and I was not sick they have bruised me and I felt it not When I shall awake I will seek the wine again 2. Reproves Those who fear not him who hath power to cast into hell this is the in-let unto all other sins as the great sins of Adultery and Murder Gen. 20.11 I thought saith Abraham to Abimelech Surely the fear of God is not in this place and they will slay me for my wifes sake and so Gen. 26.9 his Son Isaac reasoned Hitherto the Prophet refers all the abominations of the Jews Ezek. 8.12.9.9 Ezek. 22 3-12 Psal 14.1 Luk. 18.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dixerat he said in himself he feared not God nor regarded men Deut. 25.18 what Amalek did he feared not God Rom. 3.9.18 the reason of all there is no fear of God before their eyes Unto this all the capital crimes of malefactors are referred in our Law for this is the form of the indictment That such a one not having the fear of God before his eyes he did so and so like children daring one another who should go furthest into the dirt 3. Reproves Those who secure us from all fear of God who tell us even while we are yet in our sins That we have not received the spirit of bondage to fear Rom. 8.15 'T is a true speech but ill applyed as many other Scriptures are for mark to whom the Apostle speaks vers 13 14. if thou be such a one as mortifies the deeds of the body c. and art led by the Spirit of God then it belongs to thee they then lull men asleep by a false assurance they deceive them Isa 8.12 These are they who take the upper milstone to pawn or pledge i. e. the fear of God Deut. 24.6 the nether milstone is the hope which lies in the bottom and seems like an anchor in the water which hope we have as an anchor Heb. 6.19 Spes in ima pixide lest hope should become presumption lest the nether milstone should be moved from off the base the upper milstone keeps it down the fear of God keeps down the presumptuous high mind The Apostle layes the upper milstone upon the nether Rom. 11.20 Thou standest by faith which is commonly taken for faith and hope or the result of both confidence Hebr. 11.1 Marg. be not high-minded but fear They who take to pawn the upper milstone they who take away the fear of God from men and make them presumptuous and flatter them into an assurance whereof for the present they are not capable they take the soul to pawn so 't is in the original they by a pleasing way in preaching of placentia rob the people of their souls Consol Happy happy soul who fearest alwayes so the Wise man hath pronounced thee Prov. 28.14 'T is great courage to fear lest we should offend The examples of Heathen men herein may shame us It was objected to Cleanthes that he was fearful The more fearful I am saith he the less I sin 'T is a laudable fear that makes a man abstain from things unlawful When another reproached Zenophanes as a coward because he would not play at dice with him I confess saith he I am very fearful but it is of things dishonest 't is an honest fear yea a valiant fear that keeps a man from committing things unlawful Exhort To the fear of God Motives are many I must crowd them into so many words 1. The dignity of the Duty it makes a man blessed who performs it Psal 112.1 Blessed is the man that fears the Lord. 2. 'T is the beginning of wisdom Prov. 1.7 yea the progress and perfection of it Job 28.28 3. The necessity of it appears from the manifold commands of it in the Old and New Testament 4. The manifold fruits of it it begets the hatred of sin Prov. 8.13 it expells sin Eccles 1.27 5. This is the ground of true valour and fortitude the fear of God swalloweth up all other fears 6. 'T is the compendium of all fears Prov. 14.26 7. In the fear of the Lord is strong confidence 8. The Lord imprints a fear in the enemies of his people who fear him Exod. 15.14 15 16. The people shall hear and be afraid 9. This is that which the Lord puts in men and gives the victory unto some
himself to do evil in the sight of the Lord 1 King 21.20 He was a very vassal of iniquity and for your iniquities have ye sold your selves saith the Lord Isai 50.1 Redemption therefore is the purchasing or buying again of that which was aliened and sold And Christ redeems a man or people when he purchaseth and buys him again by his blood and accursed death from him that hath the power of death Hebr. 2.14 and by his Spirit from the earth the accursed earth Revel 14.3 from iniquity Tit. 2.14 Ephes 5.25 from false Religion 1 Pet. 1.18 from vain Conversation from the vassalage and slavery of sin uncleanness and iniquity so saith the Apostle expresly Tit. 2.14 Jesus Christ gave himself for us that he might redeem us from all iniquity there 's one of the tyrants under which we are in bondage and purifie unto himself a peculiar people zealous of good works there 's redemption from the other slavery the bondage of uncleanness This reproves the witchery and sorcery of the world They imagine themselves redeemed and free men and righteous men yet are they very drudges and slaves to uncleanness and iniquity and therefore our Lord said that the Spirit should reprove the world of righteousness There is a world of ungodly men who go masked under the visor of false righteousness and false freedom being unrighteous men and servants unto divers lusts A grand imposture and deceit whereby the Sons of men are willingly beguiled When they serve divers lusts and pleasures live dissolutely and loosely drunkards covetous men serving every base humour of those who can advance them and make them some bodies in the world popular men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men-pleasers and women-pleasers the word notes both as the Apostle calls them Ephes 6.6 We are free men and were never in bondage unto any said the Jews yet never was Nation more frequent in bondage than they were so we Though they live in this notorious and palpable slavery yet such is their civil madness they fancy themselves free men men redeemed by Christ and servants of righteousness just like those Jer. 7.8 Ye trust in lying words that cannot profit will ye steal murder commit adultery and swear falsely and burn incense unto Baal and walk after other Gods whom ye know not and come and stand before me in this house that is called by my Name and say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we are free so the word signifieth we are redeemed thus the Jews murderers and liars told our Lord they were Abrahams Seed free-born and never in bondage to any Joh 8.33 O Beloved is it not the guise of this world for those who yet pretend Religion to do thus hate one another slander commit adultery lie swear curse c. serve the world that 's their Baal their Lord as the word signifieth serve their bellies serve divers lusts and pleasures yet do they not say they are free we are justified we are sanctified we are redeemed by Christ what contradictions be these free men are freed and delivered from the slavery of their sins yet they serve their sins and are slaves to them can they be free yet slaves Justified men are such as are dead with Christ from their sin He who is dead is freed from sin vers 7. The Margin according to the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he is justified and the Syriack there is set at liberty from his sin now can men be justified from their sins nay set at liberty from them yet be in bondage to them be dead in trespasses and sins They who are redeemed are ransomed and brought again from their former Lords and owners their sins and iniquities as the Apostle speaks 1 Pet. 1.18 Ye were not redeemed with silver and gold from your vain conversation but with the precious blood of Christ Now can men be sold to do evil and be servants of iniquity and live still in their vain conversation yet be redeemed by Christ from their vain conversation If the son make thee free then art thou free indeed Joh. 8. Thou art now redeemed and free only by a strong fancy which thou callest Faith thou thinkest thy self free and redeemed but thou knowest thou servest iniquity I appeal to thee what is there in thee to difference thee from an arrant slave to iniquity but only the conceit thou hast that thou art freed and redeemed by Christ which conceit thou callest faith Now can such a conceit make thee free and redeemed otherwise than by imagination judge impartially of thine own estate He whom the son makes free he is free indeed Thou believest that thou art redeemed and freed from iniquity when yet thou knowest thou servest iniquity Can thine opinion conceit and fancy which thou callest belief make thee redeemed and free I beseech ye weigh this reason that which a man believes if it be true must be before he believes it otherwise he believes a lye no mans belief makes the things he believes to be so but the thing which he believes must first be and then he believes it to be Can the imagination of one of your servants make him a free-man nor can thine imagination call it faith if thou wilt make thee redeemed or free from sin if thou serve sin yet this is the false belief that deceiveth the whole world O wicked imagination how hast thou corrupted the whole earth Such is the deceiveableness of unrighteousness in them that perish because they received not the love of the truth that they might be saved and redeemed For this cause God sends them strong delusions that they should believe a lye that they all might be damned who believe not the truth but have pleasure in unrighteousness 2 Thess 2.10 11 12. The fourth point 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto holiness Righteousness and holiness however sometime they be distinguished one from the other yet are they also sometime confounded and taken for the same Thus Luk. 1.75 That we may serve God in holiness and righteousness And Ephes 4.24 The new man is created after God in righteousness and holiness but that which most convinceth is Heb. 12.10 11. that which in vers 10. The Apostle calls holiness vers 11. varying the phrase he calls righteousness Hence it is that not only the way and means of attaining unto the everlasting life communion with God and Christ as where St. Paul saith the unrighteous shall not inherit the Kingdom of God 1 Cor. 6.9 and without holiness no man shall see the Lord Heb. 12.14 But also Christ himself the everlasting life is called by both these names for so Christ is not only the holy and the just but likewise holiness and righteousness it self 1 Cor. 1.30 Christ is made unto us wisdom righteousness sanctification and redemption and to come unto Gods righteousness Psal 69.28 and Rom. 6.16 is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here which signifieth such an accomplishment of holiness and righteousness that the holy and
when she shall be spoken of If she be a wall we will build upon her a Palace of Silver if she be a door we will enclose her with boards of Cedar If she be a wall This is the speech of Michael the Prince of Israel Chald. Parah A Palace or a Castle or Tower of Silver pure excellent and durable adorned with the Graces of Gods Spirit c. and strength and power against temptation that She may he an habitation of God through the Spirit Eph. 2.22 This Timuath Sarah was a City ill built and out of repair which Joshuah re-edified by which is signified what is dayly done in us by the true Jesus the Son of God when he takes place in our Souls he builds us up and repairs in us the old wast places Esay 58.12 and 61.4 Origen in locum Si darem locum filio Dei in me acceptum locum à me in anima mea Dominus Jesus aedificaret eum adornaret faceret in eo muros inexpugnabiles turres excelsas aedificaret in me mansionem si mererer dignum se patre John 14.23 Though it be a dark foul and defaced Image yet yield it unto Christ and he will make it bright and glorious like himself beautiful and glorious like the Sun Thus that which Joshuah 19.49 and 50. and 24.30 is called Timnath-Serah the Image of corruption Judges 2. Verese 9. is called Timnath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a Metathesis the Image of the Sun a bright and glorious Image the Image of the Son of Righteousness 2 Cor. 3.17 18. Sign Whether we have yielded up unto Christ our selves for his Inheritance Vide Notes in Rom. 13.1 Means Deut. 20.16 Of the Cities which the Lord giveth thee for an inheritance thou shalt leave nothing alive that breatheth c. And thus Joshuah dealt with the Canaanites Joshua 11.11 14. He destroyed all that breathed and so must we deal with all sin that breatheth in us As for example it is not enough for us to abstain from all outward acts of wrath perhaps we may be terrified from them by fear either of some imminent danger or the Judgment to come but this is not enough we must destroy the first motions unto anger which breath in us The like is to be understood of Concupiscence vain fear vain joy vain hope c. Thus Psalm 137. Blessed shall he be that taketh parvulos tuos allidit ad Petram The little ones of Babylon are the evil thoughts and motions which trouble and confound our heart so Babylon signifieth confusion Blessed shall he be that dasheth these little ones against the stone against the Rock Christ 1 Cor. 10. Thus we serve Babylon as Babylon hath served us Psalm 137.8.9 Jerem. 50.29 Apoc. 18.6 How is that Babylon endeavours to kill in us whatsoever breatheth toward God every good inspiration from God and toward God Gal. 5.17 Babylon Confusion destroyeth in us Thus Cain who laid the Foundation of the Devils City he destroyed Abel which signifieth a breath Thus must we deal with the little ones of Babylon Matth. 23.35 And the reason is in our common Law even such a little one left in an house hinders the intire possession of it can we allow our selves in such motions unto sin yet presume that Christ will take intire possession of us Especially remove custom in sin Consuetudo saith Bracton est longa possessio quae tollit actionem vero Domino Thus we must empty the house of all that ever breatheth that Christ may take the intire possession of us yet here we must have a principal care lest Satan over-reach us and hold possession then of us when we hope we are most free for when we have cleansed our selves from the pollution of the flesh and emptied our selves of carnal lusts which make men infamous in the esteem of the world we think our selves secure but the danger then is the greatest lest we be surprized and possessed with spiritual pride than which there is no greater sin when a man ascribes Holiness to himself by his own works and by them exalts and extols himself This last errour is worse than the first Matthew 12.43 44 45. The means to repel these assaults is to deny them Deny ungodliness and worldly lusts the Devil himself then flies from us when he is resisted James 4.7 Yea though a roaring lion 1 Pet. 5.9 So that if we lose possession we have none to accuse but our selves The lusts of your Father ye will do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 8.44 If we resist them they are the Devils lusts not ours Sign All men are ruled by one Spirit or other good or evil and if good either a preparative Spirit which is called the Spirit of bondage and fear Rom. 8.15 or the Spirit of Adoption which accomplisheth the work of that preparative Spirit and this is called the Spirit of God and the Spirit of Christ David calls it the Holy and Princely Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 51. Establish me with thy Princely Spirit and this is the Spirit of Christ the Spirit of the Heir who ought to rule in us the Spirit of the true Isaac the Spirit of him who is born of the free woman Now according to this difference of Spirits we may discern whether the true Heir hath taken possession of us yea or no For not only his Spirit but the servile Spirits also strive to take possession of us Thus Ishmael derided Isaac the true Heir Abraham himself having as yet no other Issue even when he had the promise of the true Heir desired O that Ishmael might live in thy sight Gen. 17.18 Ishmael is from the spirit of bondage Gal. 4.24 which doth good and abstains from evil only for fear of punishment we read also of another servant which Abraham had Eeliezar Gen. 15.2 a servile Spirit also but of better condition than that of â—â—â—â—ael a mercenary servant who doth what he doth for his hire and hope of reward and Alâ—â—â—â— thought that Eliezar should have been his Heir Gen. 15.3 But indeed neither of the two no â—â—â—mael the Son of bondage nor Eliezar the Hireling may be Abraham's Heir He shall not be thine Heir saith God Gen. 15.4 for cast out the bond-woman with her son saith Sarah and God confirms it Gen. 21.10 11 12. And the Apostle makes use of it to our purpose in hand Gal. 4. who must then be the Heir Isaac the seed of the free woman the true Isaac which signifieth laughter and joy and this true Isaac is then born in us when we perform obedience from a willing and cheerful mind and with joy and gladness The Philosopher stumbled upon this Mystery Ethic. 2. that Christ was born hominibus bonae voluntatis Luke 2. And thy people shall be willing in the day of thy power Psalm 110.3 Now Beloved if we perform obedience out of a slavish fear or out of a mercenary hope the true Heir hath not
earthly Adam from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as homo ab humo The first man is of the earth earthly 1 Cor. 15. Reason See Notes on Psalm 144.3 2. The Lord visits the earthly man the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence they â—ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the LXX render by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying inspection care of and providence for those under ones care See Notes on Exodus 20 3-6 The Reason none on mans part as the question it self imports on Gods part mere mercy and goodness the bowels of mercy Luke 1.78 Whereby the day-spring from on high hath visited us Observ 1. The wonderful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and condescent of God What is man Job 7.17 18. Observ 2. How highly then is man dignified by his God For whom God himself takes care provides for him watches over him Charior est superis homo quam sibi Observ 3. Vast difference between the great God and the proud man See Notes on Psalm 144.3 The Pharisees call'd themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sons of Wisdom but as for other people they accounted them populos terrae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this seems to be the reason why the Spirit of God calls Ezechiel Daniel and Zachariah but especially the first Son of man That which is here principally aimed at is Gods visitation of man by Christ when the word is made flesh and dwelleth in us Observ 1. The infinite condescent of the great God unto the mean and base estate of the manhood Whence is it said Elizabeth that the mother of my Lord should come unto me Nay Whence is it saith the Mother of our Lord that the Lord himself should regard the low estate of his handmaiden Luke 2.43 48. This visitation is not proper to the Virgin only but common unto all those who hear the word and do it Matth. 12. ult Observ 2. Hence it follows that the Lord Jesus Christ of whom my Text is principally understood he is the great visitor the great Bishop of our Souls 1 Pet. 2. ult Dionysius Areopagita calls him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the universal or general Bishop and visitor of our Souls This is the true Joseph who is sent to visit his brethren in Shechem Gen. 27.13 14. whom his Father sent from Hebron to Shechem from Hebron society the man my fellow Zach. 13.7 We know in part that 's Shechem which signifieth a part until that which is perfect do come i. e. Joseph until the true perfect comes to visit us therefore he finds his Brethren in Dotham i. e. under the Law Gal. 4.4 5. Thus the true Joseph came to seek and to save that which was lost the true Moses Acts 7.23 Into whose heart it came to visit his Brethren and he it is he smites the Egyptian and buries him in the sand he subdues the iniquity Mich. 7.29 and rebukes the Hebrew corrupted by the Egyptian Exhort To receive and entertain this Honourable Visitor how would we entertain a gainful chapman How are we wont to have mens persons in admiration for advantage sake To them that received him to them he gave power to become the Sons of God John 1. If the Lord do visit us in Grace and Mercy he always brings a Blessing with him as when he visited his people in Egypt Gen. 50.24 Exod. 3.16 I have visited you and I have said I will bring you up out of the land of Egypt Ruth 1.6 God visited his people giving them bread Psalm 65.9 Thou visitest the earth and waterest it Jerem. 29. He visits the Jews and brings them out of Babylon He visits Sarah and she conceives and bears a Son Gen. 21.2 Hath the Lord thus visited thee Hath Sarah hath the free woman conceived or brought forth It is the Apostles Allegory Gal. 4. Are we as Isaac the children of promise Verse 28. if so than cast out the bond woman and her son the spirit of bondage that genders to bondage and fear Rom. 8.24 If ye then be led with the spirit of bondage and slavish fear how can the true Isaac the seed of the free woman be born in thee How can God have visited thee as he visited Sarah 2. Hath he visited thee as he visited the Jews and brought thee out of Babylon Babylon is all one with Babel and figures all the confused and tumultuous divisions of Sects and damnable Heresies Hath the Lord brought thee out of these by his gracious and frequent invitation of thee Come out of them my people if not thou art a Son or Daughter of Babylon still not of Jerusalem the City of peace God hath not yet visited thee as he visited the Jews 3. Hath he visited thee as he visits the earth thy earth O Adam and watered thee with his word Hath the green Herb and Bud of life appeared in thee Hath he enriched thee with his Spirit the river of God which is full of water Psalm 65.9 If he hath so visited thee thou bringest forth the fruits of the spirit love joy c. if thou bring forth briars and thorns earthly cares c. God hath not yet visited thee as he visits the earth 4. Hath he visited thee as the Israelites in Egypt to subdue thine iniquities and cast thy sins into the depth of the Sea Hath he brought thee out of the spiritual Egypt from under the slavery of the spiritual Pharaoh If so God hath visited thee as he did the Israelites if yet thou be under the power and dominion of thy sins and under the slavery of the spiritual Pharaoh surely God hath not yet visited thee c. Mean To humble our selves as when the people heard that God had visited them Exod. 4.20 2. Acknowledge our own unworthiness Lord I am not worthy that thou shouldst come under my roof 3. Psalm 101. I will walk in my house with a perfect heart c. 4. Prayer Psalm 106.4 O visit me with thy Salvation Jeremiah 15.16 O Lord thou knowest remember and visit me NOTES AND OBSERVATIONS UPON HEBREWS II. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou madest him a little lower than the Angels thou crownedst him with glory and honour and didst set him over the works of thy hands THe Psalmist in these words doth demirari and admirari 1. Demirari he wonders at the vileness and baseness of fallen man yea of man in his natural estate 2. He doth also admirari he wonders at the great Grace and mercy of God unto him in that estate 1. which is 1. General that God remembers him in that estate 2. Special 1. In his order 1. Near position to the Angels 2. Glory above the Angels 2. In the subordination of all things to him 3. Wherein this visitation consists So that we have a notable Climax The Divine truths are 1. God made man a little lower than the Angels 2. God crowned him with glory and honour 3. He set him over the works of his hands 1. God made man a little
doth imminere and is ready to take us captive 2 Tim. 2. ult and men are still in jeopardy and proper to our purpose in hand Gal. 5.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not intangled be not obnoxious liable or subject to the yoke of bondage Confer Rom. 8.15 The Reason why they who are not yet delivered and redeemed by Christ are subject and liable to bondage is in the following words This comes to pass by the fear of Death Through fear of death they are subject to bondage What death is this Death is either 1. Natural Or 2. Spiritual See Notes on vers 14. The most that I have seen understand this to be meant of the natural death and take no notice at all of the spiritual howbeit both of them may be here understood which I shall shew anon Mean time let us enquire a little into the nature of fear what it is and how the fear of death makes those who are not redeemed and delivered by Christ subject to bondage There are four principal passions of the soul c. See Notes on Luk. 12. This fear being of the greatest natural and spiritual evil must needs be a great fear and that which brings men or is ready to bring them into bondage for whereas every man naturally loves his own preservation he consequently fears by nature whatever is destructive especially death natural if a natural man and spiritual if spiritually minded Now all fear induceth servitude and bondage or a servile condition because it is proper to servants to fear Rom. 8.15 The Spirit of bondage inclines to fear 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui metuens vivit liber mihi non erit unquam Observ 1. All natural men liable are to bondage through the fear of Death This enslaves those who might of all men be thought to be the most free-â—en as Philosophers and Wise men as also Princes and great men They report of Aristotle who â—new the immortality of the soul that being ready to dye and anxious concerning his future estate he said I came naked into this world I have lived a wretched life in it and I am departing a doubtful man out of it as not knowing what shall become of me Tu verò ens entium causa causarum miserere mei Adrian the Emperour who knew the Heavens and Stars so well as no man better but neglected him that made them He now about to dye as the Historian reports in his life said thus Animula vagula blandula hospes comesque corporis quae nunc abibis in loca pallidula rigida nudula nec ut soles dabis jocos Observ 2. Note hence what the condition even of Gods children while but children is by corrupt nature what it is and how vile it is we are liable and subject to bondage we are liable to the slavery and vassalage of sin and Satan the basest and very worst of bondages while we are yet under the spirit of bondage we fear Sin and the Law and Death and Satan Doubt We find this to be otherwise for many there are who are not redeemed and delivered by Christ who yet fear not death neither natural nor spiritual and so are not liable unto bondage 1. They fear not the natural death for fear is of an evil shortly in danger to befal us but death howsoever it may be near and very near yet is it apprehended as a far off by most men and therefore it is not feared according to our common speech I thought as little of it as of my dying day 2. As for the spiritual and eternal Death neither is that generally feared for we find many fearless careless and presumptuous Jude vers 12. without fear they are past all fear many desperate and without feeling Eph. 4.19 Desperantes tradiderunt See Jerem. 2.25 I have loved strangers and after them will I go And Wisdom 2.2 We are born at all adventure 1 Tim. 4.2 Having their consciences feared with an hot iron These are in a far worse condition than the other for they are under the bondage and slavery of sin which the other only fear and are liable unto But truly here as in in many other places throughout the holy Seripture the mistake of the Translators hath occasioned great obscurity of the Text For the words are not of that general extent as our English seems to make them but are to be understood with a particular restriction unto the children of God and indeed they ought thus to be rendered Christ took part of flesh and blood that through death he might deliver not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 them but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 these children mentioned in the former verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not who but as many as all their life-time c. And so the Text rightly translated clears the doubt For whereas too many there are who fear neither natural nor spiritual death The children of God as yet ignorant and weak often falling into sin fear natural death and much more death in sin which are both threatned by the Law to the transgression of it and so are liable unto bondage under sin and under the law which forbids sin and denounceth temporal and eternal judgements against sinners yet gives them no power at all to resist sin much less to subdue it Under this fear the children live who differ nothing from servants And thus we understand what the Apostle speaks Gal. 4 1-6 Observ 3. Note here a true servile or slavish fear what it is It 's a principle of some good although it self can hardly be called good for a servant acts what he does not from himself but as outward from without But he who acts out of love doth it as from himself and from within as moved by his own proper inclination nor indeed can it be called good because the proper object of it is punishment which therefore as the greatest evil is most feared because what is contrary to it is by such an one most loved so that the best thing it loves is self-preservation And therefore such an one as doth good only for fear of punishment he is not yet in his heart departed from evil for yet he sins in that he would sin if he could sin with indemnity And the evil which in the Act he commits not he commits in his will and the evil will lives still and the work would follow but that he fears the punishment would follow the work so that although such an one do that which is good yet he doth it not well because that which seems to be done in the outward Act is not done inwardly in the heart Now this fear answers to the love of an hireling which is of the reward not of the work nor of him that sets a work yet is there some good in both these in that they both do good and decline evil the one for fear of punishment the other for hope of reward And therefore what good is in both is